Writer: The Apostle Paul.
Place of writing: The city of Corinth.
Date of completion: Around 56 AD.
Introduction
The chapter-by-chapter commentaries on the Epistle to the Romans will not follow a linear approach (such as a verse-by-verse study); instead, they will focus on key points emerging from the chapter under discussion. In keeping with the “Sola Scriptura” principle (the Bible and the Bible alone), it is recommended to read the passage in question (chapter by chapter) beforehand. Such reading is far more important than consulting human commentaries —however insightful they may be — as it allows the reader to have their own personal understanding first. To this end, an online Bible is available to you, or you may, of course, read from your own copy of the Scriptures.
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Chapter 1 (Please read this chapter either in your own copy or by clicking on the online Bible).
« Both to Greeks and to foreigners, both to wise and to senseless ones, I am a debtor; 15 so I am eager to declare the good news also to you there in Rome. 16 For I am not ashamed of the good news; it is, in fact, God’s power for salvation to everyone having faith, to the Jew first and also to the Greek. 17 For in it God’s righteousness is being revealed by faith and for faith, just as it is written: “But the righteous one will live by reason of faith » (verses 14-17).
The expression « good news, » which Jesus Christ also used, is a public proclamation of truths regarding the Kingdom of God and, more generally, biblical teachings. This good news is preached publicly through simple proclamation (Matthew 24:14). It is also taught publicly within Christian congregations or in private homes (Matthew 28:19, 20).
« For God’s wrath is being revealed from heaven against all ungodliness and unrighteousness of men who are suppressing the truth in an unrighteous way, 19 because what may be known about God is clearly evident among them, for God made it clear to them. 20 For his invisible qualities are clearly seen from the world’s creation onward, because they are perceived by the things made, even his eternal power and Godship, so that they are inexcusable. 21 For although they knew God, they did not glorify him as God nor did they thank him, but they became empty-headed in their reasonings and their senseless hearts became darkened. 22 Although claiming they were wise, they became foolish 23 and turned the glory of the incorruptible God into something like the image of corruptible man and birds and four-footed creatures and reptiles » (verses 18–23).
The Apostle Paul shows that disregarding the message of the Good News can have serious consequences: the wrath of God (2 Thessalonians 1:6-9). In verse 20, he explains that, beyond the proclamation of the Good News, divine qualities are evident through the observation of creation. Some, denying God’s existence, do not seek to thank Him; worse still, they replace the expression of this natural divinity with corruptible objects of worship shaped like animals—an insult to God.
« Therefore, God, in keeping with the desires of their hearts, gave them up to uncleanness, so that their bodies might be dishonored among them. 25 They exchanged the truth of God for the lie and venerated and rendered sacred service to the creation rather than the Creator, who is praised forever. Amen. 26 That is why God gave them over to uncontrolled sexual passion, for their females changed the natural use of themselves into one contrary to nature; 27 likewise also the males left the natural use of the female and became violently inflamed in their lust toward one another, males with males, working what is obscene and receiving in themselves the full penalty, which was due for their error » (verses 24-32).
The Apostle Paul goes much further in describing those who deny God’s existence, explaining that this can lead to destructive behavior and human—or even civilizational—degradation characterized by grave immoral acts, such as homosexuality or even transsexuality; as he writes, they « changed the natural use of themselves into one contrary to nature » (verse 26). He demonstrates that, whether on an individual level or that of an entire people, disregarding God leads to personal ruin and the collapse of a civilization (as history bears witness) (Hebrews 11:6).
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Chapter 2 (Please read this chapter either in your own copy or by clicking on the online Bible).
“Therefore you are inexcusable, O man, whoever you are, if you judge; for when you judge another, you condemn yourself, because you who judge practice the same things. 2 Now we know that God’s judgment is in harmony with truth, against those who practice such things” (verses 1,2).
Someone who judges places himself in a precarious position, given that he is judging himself before God and His Son Jesus Christ; in doing so, he will be judged according to those very same standards: « Stop judging that you may not be judged; 2 for with the judgment you are judging, you will be judged, and with the measure that you are measuring out, they will measure out to you » (Matthew 7:1-5).
“But according to your stubbornness and your unrepentant heart, you are storing up wrath for yourself on the day of wrath and of the revealing of God’s righteous judgment. 6 And he will pay back to each one according to his works: 7 everlasting life to those who are seeking glory and honor and incorruptibleness by endurance in work that is good; 8 however, for those who are contentious and who disobey the truth but obey unrighteousness, there will be wrath and anger. 9 There will be tribulation and distress on every person who works what is harmful, on the Jew first and also on the Greek; 10 but glory and honor and peace for everyone who works what is good, for the Jew first and also for the Greek. 11 For there is no partiality with God” (verses 5-11).
Whoever judges others harshly while sowing a spirit of contention will bring God’s wrath down upon himself.
“For all those who sinned without law will also perish without law; but all those who sinned under law will be judged by law” (verse 12).
God’s judgment, through Christ, will take into account the individual’s circumstances. Either people will be in a state of involuntary ignorance of God’s law, or they will possess exact knowledge of the law and be judged on that basis—receiving a more severe judgment.
“For when people of the nations, who do not have law, do by nature the things of the law, these people, although not having law, are a law to themselves. 15 They are the very ones who demonstrate the matter of the law to be written in their hearts, while their conscience is bearing witness with them, and by their own thoughts they are being accused or even excused. 16 This will take place in the day when God through Christ Jesus judges the secret things of mankind, according to the good news I declare” (verses 14-16).
The Apostle Paul describes the process of the conscience’s inner self-judgment. This is a divine gift possessed by all human beings—both those who live without God’s law and those who live under it. In the first case, people may naturally and unwittingly fulfill some aspects of God’s law. In the second case, people have educated their conscience based on God’s law. This process of inner self-judgment operates particularly when humans act in secret, whether doing good or doing evil. On the day of judgment, God—through His Son Jesus Christ—will simply need to observe the state of our conscience: either a clear conscience that excuses, or a burdened conscience that accuses.
“If, now, you are a Jew in name and rely on law and take pride in God, 18 and you know his will and approve of things that are excellent because you are instructed out of the Law, 19 and you are convinced that you are a guide of the blind, a light for those in darkness, 20 a corrector of the unreasonable ones, a teacher of young children, and having the framework of the knowledge and of the truth in the Law— 21 do you, however, the one teaching someone else, not teach yourself? You, the one preaching, “Do not steal,” do you steal? 22 You, the one saying, “Do not commit adultery,” do you commit adultery? You, the one abhorring idols, do you rob temples? 23 You who take pride in law, do you dishonor God by your transgressing of the Law? 24 For “the name of God is being blasphemed among the nations because of you,” just as it is written” (verses 17-24).
The Jews of the Apostle Paul’s days took a certain pride—even an unwarranted arrogance—in their knowledge of the Law, viewing themselves as guides for the blind. Yet, by this attitude, they exposed themselves to even harsher judgment in the future. Indeed, Jesus Christ summarized their situation as follows: « Jesus said to them: “If you were blind, you would have no sin. But now you say, ‘We see.’ Your sin remains” » (John 9:41).
“Circumcision is, in fact, of benefit only if you practice law; but if you are a transgressor of law, your circumcision has become uncircumcision. 26 If, therefore, an uncircumcised person keeps the righteous requirements of the Law, his uncircumcision will be counted as circumcision, will it not? 27 And the physically uncircumcised person will, by carrying out the Law, judge you who are a transgressor of law despite having its written code and circumcision. 28 For he is not a Jew who is one on the outside, nor is circumcision something on the outside, on the flesh. 29 But he is a Jew who is one on the inside, and his circumcision is that of the heart by spirit and not by a written code. That person’s praise comes from God, not from people” (verses 25-29).
The Apostle Paul writes that true circumcision is that of the heart—spiritual circumcision—which signifies faith in and obedience to God and His Son, Jesus Christ, with right motives. Moses had understood the spiritual meaning of circumcision: « You must circumcise the foreskin of your heart and stop being so stubborn » (Deuteronomy 10:16).
This covenant has a spiritual meaning, which is spelled out in the farewell speech of Moses in the book of Deuteronomy: « You must now cleanse your hearts and stop being so stubborn » (Deuteronomy 10:16).
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Chapter 3 (Please read this chapter either in your own copy or by clicking on the online Bible).
“What, then, is the advantage of the Jew, or what is the benefit of circumcision? 2 A great deal in every way. First of all, that they were entrusted with the sacred pronouncements of God. 3 What, then, is the case? If some lacked faith, will their lack of faith invalidate the faithfulness of God? 4 Certainly not! But let God be found true, even if every man be found a liar, just as it is written: “That you might be proved righteous in your words and might win when you are being judged.” 5 However, if our unrighteousness highlights God’s righteousness, what are we to say? God is not unjust when he expresses his wrath, is he? (I am speaking in human terms.) 6 By no means! How, otherwise, will God judge the world?” (verses 1-6).
To fully grasp the context of Paul’s remarks, one must revisit Romans 2:17–29 and understand that he is alluding to the pride of the Jews of his day, their understanding of the Law, and the sign of their being set apart by God: circumcision. The Apostle Paul acknowledges that God did indeed honor the Jewish people by entrusting them, for a time, with His sacred declarations. Nevertheless, he writes that the Law God gave to His people at that time resulted in unrighteousness on their part. Indeed, a reading of the historical accounts in the Bible reveals that His people were frequently unfaithful to God. Consequently, God’s justice has been manifested against them on many occasions—to discipline them or even to condemn them definitively (Matthew 23).
“But if by my lie the truth of God has been made more prominent to his glory, why am I also being judged as a sinner? 8 And why not say, just as some men falsely claim that we say, “Let us do bad things that good things may come”? The judgment against those men is in harmony with justice” (verses 7,8).
In his letters, Paul explains that we are no longer under the authority of the Mosaic Law, because Christ is the end of the Law (Romans 10:4). However, by the phrase “Let us do bad things that good things may come”, the Jewish opponents of his day accused him of doing evil things—disobeying the Law—in order to claim God’s blessing (the good things), which was a slanderous charge. That is why he writes: « The judgment against those men is in harmony with justice ».
“What then? Are we in a better position? Not at all! For above we have made the charge that Jews as well as Greeks are all under sin; 10 just as it is written: “There is not a righteous man, not even one; 11 there is no one who has any insight; there is no one who searches for God. 12 All men have turned aside, all of them have become worthless; there is no one who shows kindness, not so much as one.” 13 “Their throat is an open grave; they have deceived with their tongues.” “Venom of asps is behind their lips.” 14 “And their mouth is full of cursing and bitterness.” 15 “Their feet are swift to shed blood.” 16 “Ruin and misery are in their ways, 17 and they have not known the way of peace.” 18 “There is no fear of God before their eyes”” (verses 9-18).
Paul writes that, whatever may be said—whether one is a Jew or a Greek (a generic term denoting a person from other nations)—the situation is the same: a disastrous general condition for humanity…
“Now we know that all the things the Law says, it addresses to those under the Law, so that every mouth may be silenced and all the world may become accountable to God for punishment. 20 Therefore, no one will be declared righteous before him by works of law, for by law comes the accurate knowledge of sin” (verses 19,20).
This teaching point is very important: the Mosaic Law, given only to the Jewish people, highlighted the sinful condition not only of the Jews but also of the entire world. This Law demonstrated the need for a sacrifice for the forgiveness of the sins of all humanity (Galatians 3:24). The only way out of this desperate situation facing all humanity is faith in the sacrifice of Christ:
“But now apart from law God’s righteousness has been revealed, as the Law and the Prophets bear witness, 22 yes, God’s righteousness through the faith in Jesus Christ, for all those having faith. For there is no distinction. 23 For all have sinned and fall short of the glory of God, 24 and it is as a free gift that they are being declared righteous by his undeserved kindness through the release by the ransom paid by Christ Jesus. 25 God presented him as an offering for propitiation through faith in his blood. This was to demonstrate his own righteousness, because God in his forbearance was forgiving the sins that occurred in the past. 26 This was to demonstrate his own righteousness in this present season, so that he might be righteous even when declaring righteous the man who has faith in Jesus” (verses 21-26).
In conclusion to Chapter 3, Paul shows that the Jews have no grounds for boasting, because they will by no means obtain salvation from God through the practice of the Law—or the works of the Law—but only through faith in the sacrifice of Christ:
“Where, then, is the boasting? There is no place for it. Through what law? That of works? No indeed, but through the law of faith. 28 For we consider that a man is declared righteous by faith apart from works of law. 29 Or is he the God of the Jews only? Is he not also the God of people of the nations? Yes, also of people of the nations. 30 Since God is one, he will declare circumcised people righteous as a result of faith and uncircumcised people righteous by means of their faith. 31 Do we, then, abolish law by means of our faith? Not at all! On the contrary, we uphold law” (verses 27-31).
You will know the truth, and the truth will set you free (John 8:32)
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Chapter 4 (Please read this chapter either in your own copy or by clicking on the online Bible).
Once again, to fully grasp the context of Paul’s remarks, it is necessary to reread Romans 2:17–29; this allows us to understand that he is alluding to the pride of the Jews of his time, their understanding of the Law, and their sign of being set apart by God: the circumcision. However, the counter-argument regarding the Law is found primarily in chapter 3 of the Epistle to the Romans, whereas the counter-argument regarding circumcision is found in the present chapter 4:
“That being so, what will we say was gained by Abraham, our forefather according to the flesh? 2 For instance, if Abraham was declared righteous as a result of works, he would have reason to boast, but not with God. 3 For what does the scripture say? “Abraham put faith in Jehovah, and it was counted to him as righteousness.” 4 Now to the man who works, his pay is not counted as an undeserved kindness but as something owed to him. 5 On the other hand, to the man who does not work but puts faith in the One who declares the ungodly one righteous, his faith is counted as righteousness. 6 Just as David also speaks of the happiness of the man to whom God counts righteousness apart from works: 7 “Happy are those whose lawless deeds have been pardoned and whose sins have been covered; 8 happy is the man whose sin Jehovah will by no means take into account”” (verses 1-8).
Paul introduces his argument by writing that Abraham, the ancestor of the Jews, has been declared righteous because of his faith—and not because of the works of a Law that did not exist and that would have allowed him to boast. He introduces the important concept of undeserved kindness, which gives glory to God’s mercy rather than to the man who might boast of his works to claim salvation (which is impossible). Next, here is what he writes regarding Abraham’s state of uncircumcision, and later of circumcision:
“Does this happiness, then, only come to circumcised people or also to uncircumcised people? For we say: “Abraham’s faith was counted to him as righteousness.” 10 Under what circumstances, then, was it counted as righteousness? When he was circumcised or uncircumcised? He was not yet circumcised but was uncircumcised. 11 And he received a sign—namely, circumcision—as a seal of the righteousness by the faith he had while in his uncircumcised state, so that he might be the father of all those having faith while uncircumcised, in order for righteousness to be counted to them; 12 and so that he might be a father to circumcised offspring, not only to those who adhere to circumcision but also to those who walk orderly in the footsteps of the faith that our father Abraham had while in the uncircumcised state (verses 9-12).
With great sensitivity (towards the sensibilities of the Jewish Christians reading this letter), he shows that Abraham was declared righteous while uncircumcised. The covenant of circumcision ratified this declaration of righteousness established by the Abrahamic covenant—God’s promise to bless his descendants, whether circumcised (the Jews) or uncircumcised (the nations). Abraham became the father of all who have faith, whether circumcised or not.
“For it was not through law that Abraham or his offspring had the promise that he should be heir of a world, but it was through righteousness by faith. 14 For if those who adhere to law are heirs, faith becomes useless and the promise has been abolished. 15 In reality the Law produces wrath, but where there is no law, neither is there any transgression” (verses 13-15).
For those who seek to earn salvation through the works of the Law, the Law produces God’s wrath through transgression; whereas faith produces righteousness through God’s mercy, ultimately leading to eternal salvation.
“That is why it is through faith, so that it might be according to undeserved kindness, in order for the promise to be sure to all his offspring, not only to those who adhere to the Law but also to those who adhere to the faith of Abraham, who is the father of us all. 17 (This is just as it is written: “I have appointed you a father of many nations.”) This was in the sight of God, in whom he had faith, who makes the dead alive and calls the things that are not as though they are. 18 Although beyond hope, yet based on hope, he had faith that he would become the father of many nations according to what had been said: “So your offspring will be.” 19 And although he did not grow weak in faith, he considered his own body, now as good as dead (since he was about 100 years old), as well as the deadness of the womb of Sarah. 20 But because of the promise of God, he did not waver in a lack of faith; but he became powerful by his faith, giving God glory 21 and being fully convinced that what He had promised He was also able to do. 22 Therefore, “it was counted to him as righteousness”” (verses 16-22).
Towards the end of the paragraph, he explains in concrete terms how Abraham’s faith manifested itself: by trusting that God would revitalize his hundred-year-old body so that he could have a child with Sarah, whose womb was dead. He trusted that God would perform this miracle for him and Sarah—that of having a child at a very advanced age. This faith and trust in God were reckoned to him as righteousness and rewarded with the birth of their son Isaac, who would enable Abraham to have descendants that would grow into a nation.
“However, the words “it was counted to him” were not written for his sake only, 24 but also for our sake, to whom it will be counted, because we believe in Him who raised Jesus our Lord up from the dead. 25 He was handed over for the sake of our trespasses and was raised up for the sake of declaring us righteous” (verses 23-25).
In concluding this chapter, Paul draws a beautiful analogy involving the faith of Abraham—who believed that his and Sarah’s bodies would be renewed so they could have a child, a belief that was reckoned to him as righteousness. Likewise, we who are Christ’s disciples—whether Jewish or Gentile—have faith that God raised His Son Jesus Christ from the dead, thereby guaranteeing everlasting life through resurrection. This faith mirrors Abraham’s; it is reckoned to us as righteousness by God when we place our faith in all that Jesus Christ represents regarding the prospect of eternal salvation (John 14:6).
The Abrahamic covenant is a promise that all humanity obedient to God, will be blessed through his offspring…
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Chapter 5 (Please read this chapter either in your own copy or by clicking on the online Bible).
This chapter is rich in information revealing the origin and consequences of sin, and how God made provision to save the lives of all humanity by sacrificing His Son:
“Therefore, now that we have been declared righteous as a result of faith, let us enjoy peace with God through our Lord Jesus Christ, 2 through whom we also have obtained access by faith into this undeserved kindness in which we now stand; and let us rejoice, based on hope of the glory of God. 3 Not only that, but let us rejoice while in tribulations, since we know that tribulation produces endurance; 4 endurance, in turn, an approved condition; the approved condition, in turn, hope, 5 and the hope does not lead to disappointment; because the love of God has been poured out into our hearts through the holy spirit, which was given to us” (verses 1-5).
To rejoice in hope means having strong faith and taking pride in that hope—rejoicing that God sets it before us as a sure guarantee, for He never lies, to help us overcome our trials: « Is based on a hope of the everlasting life that God, who cannot lie, promised long ago » (Titus 1:2).
“For, indeed, while we were still weak, Christ died for ungodly men at the appointed time. 7 For hardly would anyone die for a righteous man; though perhaps for a good man someone may dare to die. 8 But God recommends his own love to us in that, while we were yet sinners, Christ died for us. 9 Much more, then, since we have now been declared righteous by his blood, will we be saved through him from wrath. 10 For if when we were enemies we became reconciled to God through the death of his Son, how much more we will be saved by his life, now that we have become reconciled. 11 Not only that, but we are also rejoicing in God through our Lord Jesus Christ, through whom we have now received the reconciliation” (verses 6-11).
Paul clearly explains how God, the heavenly Father, is the One who loved humanity first. This love is all the more sublime in that He gave what was dearest to Him—His beloved Son—for an ungodly humanity that did not love Him. This idea is also found in the Gospel of John, in a very well-known passage: « For God loved the world so much that he gave his only-begotten Son, so that everyone exercising faith in him might not be destroyed but have everlasting life » (John 3:16).
“That is why, just as through one man sin entered into the world and death through sin, and so death spread to all men because they had all sinned—. 13 For sin was in the world before the Law, but sin is not charged against anyone when there is no law. 14 Nevertheless, death ruled as king from Adam down to Moses, even over those who had not sinned in the same way that Adam transgressed, who bears a resemblance to the one who was to come” (verses 12-14).
Sin is a generic biblical expression of that which no longer fulfills impersonally (without feeling) the criteria of God’s Holiness and therefore is a process which leads to the programmed demise of creation afflicted with sin (which is no longer holy from God’s point of view). We can get a much more concrete idea of the alternation between what is considered « holy », and by contrast what is no longer « holy », being a sin, from God’s point of view, by reading the book of Leviticus. It is very important to understand for the rest of the explanations, that this quality is absolutely not linked to the feelings of God, but rather to what constitutes the essence of his actions and his creation. The disappearance of sin is done by atonement, in order to satisfy the criteria of divine holiness. The Holiness of God is directly connected to a constant need of sacrifice for atonement which erases sin, or of what is not in conformity with the divine and everlasting standards of what is holy: « You must be holy, because I am holy » (Leviticus 11:44,45).
In verse 12, the Apostle Paul speaks of the process of death—which begins at birth, or even at conception, like a countdown—because the mortal gene of sin is programmed into our bodies. He writes that death reigned from Adam to Moses, likely because, during that period, God allowed the situation to persist without offering a glimpse of hope. After the coming of Moses, God made provisions for the salvation of humanity, the creation of a nation and a people, and, later, the coming of the Messiah.
Before Moses—apart from Adam’s sin—the general concept of sin could not be defined in legal terms, as Paul writes: « Sin is not charged against anyone when there is no law » (verse 13). It was the Mosaic Law that brought the sinful human’s transgression to light before God: « In reality the Law produces wrath, but where there is no law, neither is there any transgression » (Romans 4:15).
“But the gift is not like the trespass. For if by one man’s trespass many died, how much more did the undeserved kindness of God and his free gift by the undeserved kindness of the one man, Jesus Christ, abound to many! 16 Also, it is not the same with the free gift as with the way things worked through the one man who sinned. For the judgment after one trespass was condemnation, but the gift after many trespasses was a declaration of righteousness. 17 For if by the trespass of the one man death ruled as king through that one, how much more will those who receive the abundance of the undeserved kindness and of the free gift of righteousness rule as kings in life through the one person, Jesus Christ!” (verses 15-17).
But the gift is not like the trespass(verse 15): the trespass represents Adam, who spread death to his descendants. The gift is Jesus Christ, who causes life to abound through His sacrifice. This gift results not only in the forgiveness of sins but also in the ability to stand righteous before God, despite our sinful condition: « The gift after many trespasses was a declaration of righteousness ». Verse 17 clearly explains how one man, Jesus Christ, can spread life to all humanity, just as—conversely—one man, Adam, spread death (verse 12). This is what the Apostle Paul writes in the conclusion of Chapter 5:
“So, then, as through one trespass the result to men of all sorts was condemnation, so too through one act of justification the result to men of all sorts is their being declared righteous for life. 19 For just as through the disobedience of the one man many were made sinners, so also through the obedience of the one person many will be made righteous. 20 Now the Law came on the scene so that trespassing might increase. But where sin abounded, undeserved kindness abounded still more. 21 To what end? So that just as sin ruled as king with death, so also undeserved kindness might rule as king through righteousness leading to everlasting life through Jesus Christ our Lord” (verses 18-21).
The Mosaic Law defined the concept of sin and the sentence of death: « The Law came on the scene so that trespassing might increase » (verse 20). Undeserved kindness, through the gift of Jesus Christ, causes righteousness and the possibility of everlasting life to abound for each of us (verse 21).
Sin is a generic biblical expression of that which no longer fulfills impersonally (without feeling) the criteria of God’s Holiness…
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Chapter 6 (Please read this chapter either in your own copy or by clicking on the online Bible).
In light of what Paul wrote regarding the undeserved kindness that allows for the forgiveness of sins based on Christ’s sacrifice, he goes on to explain that we must not abuse it by willfully practicing sin, for one main reason:
“What are we to say then? Should we continue in sin so that undeserved kindness may increase? 2 Certainly not! Seeing that we died with reference to sin, how can we keep living any longer in it? 3 Or do you not know that all of us who were baptized into Christ Jesus were baptized into his death? 4 So we were buried with him through our baptism into his death, in order that just as Christ was raised up from the dead through the glory of the Father, so we also should walk in a newness of life. 5 If we have become united with him in the likeness of his death, we will certainly also be united with him in the likeness of his resurrection. 6 For we know that our old personality was nailed to the stake along with him in order for our sinful body to be made powerless, so that we should no longer go on being slaves to sin. 7 For the one who has died has been acquitted from his sin. 8 Moreover, if we have died with Christ, we believe that we will also live with him. 9 For we know that Christ, now that he has been raised up from the dead, dies no more; death is no longer master over him. 10 For the death that he died, he died with reference to sin once for all time, but the life that he lives, he lives with reference to God. 11 Likewise you, consider yourselves to be dead with reference to sin but living with reference to God by Christ Jesus” (verses 1-11).
The primary reason we must not practice willful sin is that we have been baptized into Christ’s death. In Christian baptism, the brief moment when the body is submerged in water represents the death of our old personality, with its flaws and serious sinful practices. Christ’s three-and-a-half-year ministry has been a baptism into death that would culminate in his sacrificial death, followed by his resurrection on the third day. Our baptism into death lasts for the duration of our ministry in the present system of things. Prior to this ministry—which began with our baptism—we gradually put our old personality to death; subsequently, following this baptism into Christ’s death, we will be resurrected, just as Christ was.
« For the one who has died has been acquitted from his sin »: This important biblical truth allows us to understand that when a person dies, he is automatically acquitted of all the sins committed during his lifetime. It is God, through His Son Jesus Christ, who will judge whether or not that person will be resurrected. For instance, in the case of Judas Iscariot, it is evident that he will not be resurrected, because Jesus Christ called him the « son of destruction »—a title implying eternal destruction with no possibility of resurrection (John 17:12). On the other hand, Jesus Christ stated that, in the future, there will be a resurrection of both the righteous and the unrighteous. This resurrection of the unrighteous will be made possible precisely because they have been acquitted of the past sins they committed—out of error—before their deaths in the former system of things (John 5:28,29). This resurrection of the dead is made possible by the ransom value—or exchange price—of Christ’s sacrifice (Matthew 20:28).
“Therefore, do not let sin continue to rule as king in your mortal bodies so that you should obey their desires. 13 Neither go on presenting your bodies to sin as weapons of unrighteousness, but present yourselves to God as those alive from the dead, also your bodies to God as weapons of righteousness. 14 For sin must not be master over you, seeing that you are not under law but under undeserved kindness” (verses 12-14).
In light of our baptism into Christ’s death, we have buried our former personality, and we must ensure that the sin dwelling within us does not dominate our behavior; it must not rule over us. If we sincerely wage this daily battle against the sin within us, then the mercy of God and Christ will apply, bringing the forgiveness of sins and the extension of undeserved kindness to us (read Romans 7:21-25). Paul concludes by urging us no longer to be slaves to sin, but rather to be slaves to righteousness:
“What follows? Are we to commit a sin because we are not under law but under undeserved kindness? Certainly not! 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one you obey, either of sin leading to death or of obedience leading to righteousness? 17 But thanks to God that although you were once the slaves of sin, you became obedient from the heart to that pattern of teaching to which you were handed over. 18 Yes, since you were set free from sin, you became slaves to righteousness. 19 I am speaking in human terms because of the weakness of your flesh; for just as you presented your members as slaves to uncleanness and lawlessness leading to lawlessness, so now present your members as slaves to righteousness leading to holiness. 20 For when you were slaves of sin, you were free as to righteousness” (verses 15-20).
Chapter 6 is concluded with a simple sentence showing that the ruthless consequence of sin is death; however, the merciful gift presented to us by God, the Heavenly Father, is the possibility of everlasting life:
“What, then, was the fruit that you used to produce at that time? Things of which you are now ashamed. For the end of those things is death. 22 However, now that you were set free from sin and became slaves to God, you are producing your fruit in the way of holiness, and the end is everlasting life. 23 For the wages sin pays is death, but the gift God gives is everlasting life by Christ Jesus our Lord” (verses 21-23).
The Earthly Resurrection of the Righteous – They Will Not Be Judged (John 5:28, 29)
The righteous resurrected will not be judged or scrutinized, but will obtain a resurrection of everlasting life…
The Earthly Resurrection of the Unrighteous – They Will Be Judged (John 5:28, 29)
The unrighteous resurrected will be judged or scrutinized before possibly obtaining everlasting life…
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Chapter 7 (Please read this chapter either in your own copy or by clicking on the online Bible).
Paul explains that Christians of Jewish origin (those reading his letter)—who formerly observed the Mosaic Law in their lives—are no longer slaves to the written code that exposed their sins; instead, they have become Christ’s property, serving as slaves in a new sense: through the Spirit:
“Can it be that you do not know, brothers, (for I am speaking to those who know law) that the Law is master over a man as long as he lives? 2 For instance, a married woman is bound by law to her husband while he is alive; but if her husband dies, she is released from the law of her husband. 3 So, then, while her husband is living, she would be called an adulteress if she became another man’s. But if her husband dies, she is free from his law, so that she is not an adulteress if she becomes another man’s. 4 So, my brothers, you also were made dead to the Law through the body of the Christ, that you might become another’s, the one who was raised up from the dead, so that we should bear fruit to God. 5 For when we were living according to the flesh, the sinful passions that were awakened by the Law were at work in our bodies to produce fruit for death. 6 But now we have been released from the Law, because we have died to that which restrained us, in order that we might be slaves in a new sense by the spirit and not in the old sense by the written code” (verses 1-6).
Next, he explains an important idea he has already written about—namely, that the Law made sin manifest—by giving concrete examples. However, this does not make the Law unjust; it is holy:
“What, then, are we to say? Is the Law sin? Certainly not! Really, I would not have come to know sin had it not been for the Law. For example, I would not have known covetousness if the Law had not said: “You must not covet.” 8 But sin, finding the opportunity afforded by the commandment, worked out in me covetousness of every sort, for apart from law sin was dead. 9 In fact, I was once alive apart from law. But when the commandment arrived, sin came to life again, but I died. 10 And the commandment that was to lead to life, this I found led to death. 11 For sin, finding the opportunity afforded by the commandment, seduced me and killed me through it. 12 So the Law in itself is holy, and the commandment is holy and righteous and good” (verses 7-12).
Incidentally, we can see that the Apostle Paul includes the Ten Commandments within the Law, because he quotes the tenth: » You must not covet ». Some Christians observe a mandatory Sabbath—part of the Ten Commandments—under the mistaken impression that the Ten Commandments are not part of the Law. The text of Romans 7:7 proves otherwise; consequently, Christians who observe a mandatory Sabbath have no biblical basis for doing so, because we are no longer under the Law, Christ being the end of the Law (Romans 10:4).
In the following passage, Paul explains in greater detail the struggle between the desire to do good—seeking to obey God’s law—and the inner force that drives us to do wrong, due to the law of sin inherited from Adam:
“Therefore, did what is good result in my death? Certainly not! But sin did, that it might be shown to be sin working out death in me through what is good, so that through the commandment sin might become far more sinful. 14 For we know that the Law is spiritual, but I am fleshly, sold under sin. 15 For I do not understand what I am doing. For I do not practice what I wish, but I do what I hate. 16 However, if I do what I do not wish, I agree that the Law is fine. 17 But now I am no longer the one doing it, but it is the sin that resides in me. 18 For I know that in me, that is, in my flesh, there dwells nothing good; for I have the desire to do what is fine but not the ability to carry it out. 19 For I do not do the good that I wish, but the bad that I do not wish is what I practice. 20 If, then, I do what I do not wish, I am no longer the one carrying it out, but it is the sin dwelling in me” (verses 13-20).
« For I do not do the good that I wish, but the bad that I do not wish is what I practice » (verse 19)—this sentence aptly summarizes the conflict within every sinful human being, who must wage an inner battle to ensure that the will to act rightly—from God’s perspective—prevails over the inner force urging us to act in the opposite way. That is why, in concluding Chapter 7, Paul encourages us not to lose heart in this struggle against the forces of evil at work within us, but rather to let our desire to do good—through actions aligned with God’s will—triumph. We will win this battle by relying on God’s mercy through Jesus Christ:
“I find, then, this law in my case: When I wish to do what is right, what is bad is present with me. 22 I really delight in the law of God according to the man I am within, 23 but I see in my body another law warring against the law of my mind and leading me captive to sin’s law that is in my body. 24 Miserable man that I am! Who will rescue me from the body undergoing this death? 25 Thanks to God through Jesus Christ our Lord! So, then, with my mind I myself am a slave to God’s law, but with my flesh to sin’s law” (verses 21-23).
Many men and women believe it is impossible for God to forgive them. God’s mercy is much more generous than that of humans….
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Chapter 8 (Please read this chapter either in your own copy or by clicking on the online Bible).
This chapter answers the question: who are the sons of God? The sons of God are the sons of the Kingdom—to use Christ’s expression from Matthew 13—represented by the fine seed, that Christ sowed in the world; meanwhile, the bad seed, which produces weeds, represents those sown by the devil (Matthew 13:24–30). In his explanation of the parable, Jesus Christ explicitly states that it is he who sows the sons of the Kingdom (Matthew 13:36–43). Thus, the sons of the Kingdom, or sons of God, are directly identified by Jesus Christ. These sons of the Kingdom—or sons of God—are baptized with water and the Holy Spirit (Matthew 3:11). The concept of a heavenly or earthly hope does not come into play when reading and analyzing Chapter 8 of the Letter to the Romans.
Knowing who the sons of God are, the context of Romans chapter 8, gives an answer in order to know if, the status of « son of God » is only reserved only for a category of Christians, for example, those who have the heavenly hope of being one of the 144000, or to all Christians, including those who are an earthly hope (Apocalypse 7:1-8 (144000); 7:9- 17 (the great crowd coming out of the great tribulation). In order for the reader to check by himself, the context reveals two important points:
1 – The apostle Paul does not speak at any time directly, of two categories of Christians, but rather of two categories of humans, those who live according to fleshly desires and those (the faithful Christians) who live by being led by the Holy Spirit.
2 – The apostle Paul does not evoke the hope of everlasting life, by directly making a difference between everlasting life in heaven and everlasting life in the future earthly paradise.
“Therefore, those in union with Christ Jesus have no condemnation. 2 For the law of the spirit that gives life in union with Christ Jesus has set you free from the law of sin and of death. 3 What the Law was incapable of doing because it was weak through the flesh, God did by sending his own Son in the likeness of sinful flesh and concerning sin, condemning sin in the flesh, 4 so that the righteous requirement of the Law might be fulfilled in us who walk, not according to the flesh, but according to the spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the spirit, on the things of the spirit. 6 For setting the mind on the flesh means death, but setting the mind on the spirit means life and peace; 7 because setting the mind on the flesh means enmity with God, for it is not in subjection to the law of God, nor, in fact, can it be. 8 So those who are in harmony with the flesh cannot please God. 9 However, you are in harmony, not with the flesh, but with the spirit, if God’s spirit truly dwells in you. But if anyone does not have Christ’s spirit, this person does not belong to him. 10 But if Christ is in union with you, the body is dead because of sin, but the spirit is life because of righteousness. 11 If, now, the spirit of him who raised up Jesus from the dead dwells in you, the one who raised up Christ Jesus from the dead will also make your mortal bodies alive through his spirit that resides in you” (verses 1-11).
In verses 1 to 8, the apostle Paul describes those who walk according to the flesh: « For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the spirit, on the things of the spirit » (verse 5). This verse sums up very well, the contrast between these two categories of humans, those who live according to fleshly desires, and those who live led by the holy spirit.
In verses 9 to 11, he is describing those who are « sons of God », by adoption, with the difference between the two categories of humans, in a different way: « However, you are in harmony, not with the flesh, but with the spirit, if God’s spirit truly dwells in you. But if anyone does not have Christ’s spirit, this one does not belong to him » (verse 9).
More concretely, those who walk according to the flesh manifest the fruits of the flesh, and the sons of God who walk according to the Spirit manifest the fruits of the Spirit, described in Galatians: » Now the works of the flesh are plainly seen, and they are sexual immorality, uncleanness, brazen conduct, 20 idolatry, spiritism, hostility, strife, jealousy, fits of anger, dissensions, divisions, sects, 21 envy, drunkenness, wild parties, and things like these. I am forewarning you about these things, the same way I already warned you, that those who practice such things will not inherit God’s Kingdom. 22 On the other hand, the fruitage of the spirit is love, joy, peace, patience, kindness, goodness, faith, 23 mildness, self-control. Against such things there is no law » (Galatians 5:19-23).
“So, then, brothers, we are under obligation, not to the flesh to live according to the flesh; 13 for if you live according to the flesh, you are sure to die; but if you put the practices of the body to death by the spirit, you will live. 14 For all who are led by God’s spirit are indeed God’s sons. 15 For you did not receive a spirit of slavery causing fear again, but you received a spirit of adoption as sons, by which spirit we cry out: “Abba, Father!” 16 The spirit itself bears witness with our spirit that we are God’s children. 17 If, then, we are children, we are also heirs—heirs indeed of God, but joint heirs with Christ—provided we suffer together so that we may also be glorified together” (verses 12-17).
Verse 17 seems to be applied to the 144,000: « If, then, we are children, we are also heirs: heirs indeed of God, but joint heirs with Christ, provided we suffer together that we may also be glorified together » . When the Apostle Paul wrote that those who are sons of God, are as heirs with Christ, he seems to refer to the heavenly hope to live with Jesus Christ (even if he is not directly mentioned) (see Apocalypse 14:1-5, the 144000 on Mount Sion (in the heavens), with King Jesus Christ). In addition, the previous verses seem to describe this process which allows a Christian, to know that he has the heavenly hope (to be heirs with Christ): « For you did not receive a spirit of slavery causing fear again, but you received a spirit of adoption as sons, by which spirit we cry out: “Abba, Father!” The spirit itself bears witness with our spirit that we are God’s children » (verses 15,16). At this stage of the study, the question that arises, is the following, if the apostle Paul applies the expression « sons of God », to the heirs with Christ (the 144000), does it not apply to all Christians who live led by spirit, and who have the earthly hope? Let us read the context of Romans 8:
“For I consider that the sufferings of the present time do not amount to anything in comparison with the glory that is going to be revealed in us. 19 For the creation is waiting with eager expectation for the revealing of the sons of God. 20 For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the basis of hope 21 that the creation itself will also be set free from enslavement to corruption and have the glorious freedom of the children of God. 22 For we know that all creation keeps on groaning together and being in pain together until now. 23 Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we ourselves groan within ourselves while we are earnestly waiting for adoption as sons, the release from our bodies by ransom. 24 For we were saved in this hope; but hope that is seen is not hope, for when a man sees a thing, does he hope for it? 25 But if we hope for what we do not see, we keep eagerly waiting for it with endurance” (verses 18-25).
According to the context of Romans 8, can be called « son of God » by being simply heir of God, without necessarily being a joint heir with Christ like the 144000: « If, then, we are children, we are also heirs: heirs indeed of God » (verse 17).
The very fact that the apostle Paul added, « but joint heirs with Christ », seems to support the idea that the « heirs of God » represent the whole of obedient humanity and the « joint heirs with Christ », in this context, regarding the 144000. It is completely logical, always according to the context of Romans 8, to consider the faithful Christians having earthly hope, as « sons of God » who will be his heirs, in view of everlasting life. It should be recalled that in Romans 8, the apostle Paul wrote that the « sons of God » are who live led by spirit, and this is quite the case of the faithful Christians who have the earthly hope. In addition, if it is obvious that the expression of « joint heirs with Christ » has a restrictive meaning in Romans (8:12-17), applying only to the 144000, this expression can be applied currently to the faithful Christians who have the earthly hope, in the broad sense of Luke 23:43: « You will be with me in paradise ». The currently faithful Christians who have the earthly hope, will be, in a broad sense, « joint heirs with Christ », because they will be with Jesus Christ in paradise…
Finally, it is also good to remember how the Model Prayer begins: « Our Father in heaven » (Matthew 6:9)… If Jesus Christ asked his disciples to begin this prayer with the expression « Our Father », it is well proof that God will not wait a thousand years to consider, right away, that the faithful Christians who have the earthly hope, are their sons, the sons of God… « For all who are led by God’s spirit are indeed God’s sons »(Romans 8:14). All Christians baptized with water and the Holy Spirit, regardless of their hope of everlasting life (in heaven or on earth), are sons of God.
« For the creation was subjected to futility, not by its own will, but through the one who subjected it, on the basis of hope » (verse 20).
The One who subjected the creation to futility on the basis of hope is God. In the narrative of Genesis, in chapter 3, we read that Satan the devil rebelled against God. Adam and Eve followed him in this rebellion. Afterward, God pronounced the following judgment:
« Then Jehovah God said to the serpent: “Because you have done this, you are the cursed one out of all the domestic animals and out of all the wild animals of the field. On your belly you will go, and you will eat dust all the days of your life. 15 And I will put enmity between you and the woman and between your offspring and her offspring. He will crush your head, and you will strike him in the heel.”
16 To the woman he said: “I will greatly increase the pain of your pregnancy; in pain you will give birth to children, and your longing will be for your husband, and he will dominate you.”
17 And to Adam he said: “Because you listened to your wife’s voice and ate from the tree concerning which I gave you this command, ‘You must not eat from it,’ cursed is the ground on your account. In pain you will eat its produce all the days of your life. 18 It will grow thorns and thistles for you, and you must eat the vegetation of the field. 19 In the sweat of your face you will eat bread until you return to the ground, for out of it you were taken. For dust you are and to dust you will return”” (Genesis 3:14-19).
It is through this irrevocable judgment that God subjected the creation—that is, the descendants of Adam—to futility and death (Romans 5:12; 6:23). Nevertheless, the verse 15, shows that there is hope for these descendants.
What is the message of this prophetic enigma? Jehovah God informs that his purpose to populate the earth with a righteous humanity will surely be fulfilled (Genesis 1:26-28). God will redeem the humanity through the « offspring of the woman » (Genesis 3:15).
“In like manner, the spirit also joins in with help for our weakness; for the problem is that we do not know what we should pray for as we need to, but the spirit itself pleads for us with unuttered groanings. 27 But the one who searches the hearts knows what the meaning of the spirit is, because it is pleading in harmony with God for the holy ones” (verses 26,27).
Sometimes, when we pray to our Heavenly Father, we cannot find the words to express our request—offering, at most, mere groanings. Yet, as Jesus Christ said, God knows what we mean even before we try to voice it, even if it amounts to nothing more than groanings: » Your Father knows what you need even before you ask him » (Matthew 6:8). In the following statement, we see that God and His Son Jesus Christ will always look with favor upon the sons of God who strive to the best of their ability to do His will:
“We know that God makes all his works cooperate together for the good of those who love God, those who are the ones called according to his purpose; 29 because those whom he gave his first recognition he also foreordained to be patterned after the image of his Son, so that he might be the firstborn among many brothers. 30 Moreover, those whom he foreordained are the ones he also called; and those whom he called are the ones he also declared to be righteous. Finally those whom he declared righteous are the ones he also glorified. 31 What, then, are we to say about these things? If God is for us, who will be against us? 32 Since he did not even spare his own Son but handed him over for us all, will he not also, along with him, kindly give us all other things? 33 Who will file accusation against God’s chosen ones? God is the One who declares them righteous. 34 Who will condemn them? Christ Jesus is the one who died, yes, more than that the one who was raised up, who is at the right hand of God and who also pleads for us” (verses 28-34).
The conclusion of this eighth chapter offers wonderful encouragement, showing that as long as we strive our best to be faithful to God and His Son—as sons of God—His love for us will remain unshakable; He will never abandon us:
“Who will separate us from the love of the Christ? Will tribulation or distress or persecution or hunger or nakedness or danger or sword? 36 Just as it is written: “For your sake we are being put to death all day long; we have been accounted as sheep for slaughtering.” 37 On the contrary, in all these things we are coming off completely victorious through the one who loved us. 38 For I am convinced that neither death nor life nor angels nor governments nor things now here nor things to come nor powers 39 nor height nor depth nor any other creation will be able to separate us from God’s love that is in Christ Jesus our Lord” (verses 35-39).
The Spiritual Man and the Physical Man (Hebrews 6:1)
However, the spiritual man examines all things, but he himself is not examined by any man…
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Chapter 9 (Please read this chapter either in your own copy or by clicking on the online Bible).
By way of introduction to Chapter 9, Paul expresses personal feelings of deep sorrow regarding his people, Israel—his own Israelite family—in light of what follows:
“I am telling the truth in Christ; I am not lying, as my conscience bears witness with me in holy spirit, 2 that I have great grief and unceasing pain in my heart. 3 For I could wish that I myself were separated from the Christ as the cursed one for the sake of my brothers, my relatives according to the flesh, 4 who are Israelites. To them belong the adoption as sons and the glory and the covenants and the giving of the Law and the sacred service and the promises. 5 To them the forefathers belong, and from them the Christ descended according to the flesh. God, who is over all, be praised forever. Amen” (verses 1-5).
From now on, true Jewish identity is no longer according to the flesh, but according to the Spirit. Henceforth, the true Jew is spiritual, with a spiritual circumcision (Romans 2:25-29):
“However, it is not as though the word of God has failed. For not all who descend from Israel are really “Israel.” 7 Neither are they all children because they are Abraham’s offspring; rather, “What will be called your offspring will be through Isaac.” 8 That is, the children in the flesh are not really the children of God, but the children by the promise are counted as the offspring. 9 For the word of promise was as follows: “At this time I will come and Sarah will have a son.” 10 Not only then but also when Re·bekʹah conceived twins from the one man, Isaac our forefather; 11 for when they had not yet been born and had not practiced anything good or bad, so that God’s purpose respecting the choosing might continue dependent, not on works, but on the One who calls, 12 it was said to her: “The older will be the slave of the younger.” 13 Just as it is written: “I loved Jacob, but Eʹsau I hated”” (verses 6-13).
The Christian is now a spiritual Jew, part of a spiritual Israel known as the Israel of God (Galatians 6:16). This divine decree—like the choice of Jacob over Esau—might appear to be an act of partiality, or even a form of injustice. However, the Apostle Paul demonstrates that God dispenses His mercy as He wills, in accordance with Exodus 33:19—a passage Paul quotes and discusses:
“What are we to say, then? Is there injustice with God? Certainly not! 15 For he says to Moses: “I will show mercy to whomever I will show mercy, and I will show compassion to whomever I will show compassion.” 16 So, then, it depends, not on a person’s desire or on his effort, but on God, who has mercy. 17 For the scripture says to Pharʹaoh: “For this very reason I have let you remain: to show my power in connection with you and to have my name declared in all the earth.” 18 So, then, he has mercy on whomever he wishes, but he lets whomever he wishes become obstinate” (verses 14-18).
Continuing his argument, he shows that as humans, we are not in a position to ask God, « What have You done? »—as if He owed us an account for anything. Indeed, the king of Babylon, in the Book of Daniel, humbly acknowledged this when addressing God in prayer: « And there is no one who can hinder him or say to him, ‘What have you done?’ » (Daniel 4:35):
“You will therefore say to me: “Why does he still find fault? For who has withstood his will?” 20 But who are you, O man, to be answering back to God? Does the thing molded say to its molder: “Why did you make me this way?” 21 What? Does not the potter have authority over the clay to make from the same lump one vessel for an honorable use, another for a dishonorable use? 22 What, then, if God had the will to demonstrate his wrath and to make his power known, and he tolerated with much patience vessels of wrath made fit for destruction? 23 And if this was done to make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, 24 namely, us, whom he called not only from among Jews but also from among nations, what of it? 25 It is as he says also in Ho·seʹa: “Those not my people I will call ‘my people,’ and her who was not loved, ‘beloved’; 26 and in the place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God’”” (verses 19-26).
The vessels of wrath represent human beings—particularly the nation of Israel—who did not have faith in Christ and who will ultimately be destroyed (read Matthew 23). The vessels of mercy are human beings, both Jews and non-Jews, who exercise faith in Jesus Christ. This divine mercy made it possible to avoid irreversible destruction, such as that of Sodom and Gomorrah:
“Moreover, Isaiah cries out concerning Israel: “Although the number of the sons of Israel may be as the sand of the sea, only the remnant will be saved. 28 For Jehovah will make an accounting on the earth, concluding it and cutting it short.” 29 Also, just as Isaiah foretold: “Unless Jehovah of armies had left an offspring to us, we should have become just like Sodom, and we should have resembled Gomorrah”” (verses 27-29).
Paul explains why the Israelites failed to reach righteousness before God: because they thought they could achieve it only through the works of the Law. Meanwhile, the people of the nations reached a state of righteousness by faith in the sacrifice of Christ—the stumbling stone:
“What are we to say, then? That people of the nations, although not pursuing righteousness, attained righteousness, the righteousness that results from faith; 31 but Israel, although pursuing a law of righteousness, did not attain to that law. 32 For what reason? Because they pursued it, not by faith, but as by works. They stumbled over the “stone of stumbling”; 33 as it is written: “Look! I am laying in Zion a stone of stumbling and a rock of offense, but the one who rests his faith on it will not be disappointed”” (verses 30-33).
This New Covenant concerns all the faithful Christians, whatever their hope (heavenly or earthly)…
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Chapter 10 (Please read this chapter either in your own copy or by clicking on the online Bible).
“Brothers, the goodwill of my heart and my supplication to God for them are indeed for their salvation. 2 For I bear them witness that they have a zeal for God, but not according to accurate knowledge. 3 For because of not knowing the righteousness of God but seeking to establish their own, they did not subject themselves to the righteousness of God. 4 For Christ is the end of the Law, so that everyone exercising faith may have righteousness” (verses 1-4).
The apostle Paul acknowledges that the Jews have zeal for God, but not according to accurate knowledge. This accurate knowledge is that Christians are no longer under the authority of the Mosaic Law, because Christ is the end of the Law (verse 4).
Despite this, some Christian religious groups today enforce specific aspects of the Mosaic Law as mandatory. For instance, they mandate the observance of a Sabbath, claiming that the Ten Commandments are not part of the Law. Yet, as we read earlier in Romans 7:7, the apostle included one of the Ten Commandments within the Law (« You must not covet »), which serves as biblical proof that the Sabbath law is part of the Law as a whole. Consequently, under the law of Christ, we are no longer under any obligation to observe a Sabbath. Others impose a financial requirement to pay tithes. This practice falls outside the law of Christ, which does not mandate financial payments to shepherds supported by the flock, nor to clergy—often of American origin—organized into veritable profit-driven financial and real estate corporations.
“For Moses writes about the righteousness that is by the Law: “The man who does these things will live by means of them.” 6 But the righteousness resulting from faith says: “Do not say in your heart, ‘Who will ascend into heaven?’ that is, to bring Christ down, 7 or, ‘Who will descend into the abyss?’ that is, to bring Christ up from the dead.” 8 But what does it say? “The word is near you, in your own mouth and in your own heart”; that is, “the word” of faith, which we are preaching. 9 For if you publicly declare with your mouth that Jesus is Lord, and exercise faith in your heart that God raised him up from the dead, you will be saved. 10 For with the heart one exercises faith for righteousness, but with the mouth one makes public declaration for salvation” (verses 8-10).
In very abstract terms, Paul writes that the righteousness of faith does not lay down rules regarding who will ascend to heaven or who will descend into the abyss. The righteousness of faith does not condemn; rather, it rewards those who exercise faith in Jesus Christ with everlasting salvation.
However, this faith finds expression in a public declaration: « For with the heart one exercises faith for righteousness, but with the mouth one makes public declaration for salvation » (verse 10). This declaration—taking the form of preaching the good news and teaching—is part of the works of faith in Jesus Christ. These works of faith in Jesus Christ demonstrate that faith is alive: « So, too, faith by itself, without works, is dead » (James 2:17). Later in chapter 10, Paul explains why the public declaration of our faith in Jesus Christ is important:
“For the scripture says: “No one who rests his faith on him will be disappointed.” 12 For there is no distinction between Jew and Greek. There is the same Lord over all, who is rich toward all those calling on him. 13 For “everyone who calls on the name of Jehovah will be saved.” 14 However, how will they call on him if they have not put faith in him? How, in turn, will they put faith in him about whom they have not heard? How, in turn, will they hear without someone to preach? 15 How, in turn, will they preach unless they have been sent out? Just as it is written: “How beautiful are the feet of those who declare good news of good things!”” (verses 11-15).
Regarding the signs of the last days, Jesus Christ said that the good news of the Kingdom would be preached: « And this good news of the Kingdom will be preached in all the inhabited earth for a witness to all the nations, and then the end will come » (Matthew 24:14). This highlights the vital importance of publicly declaring our faith, just as the apostles and disciples of their time did.
“Nevertheless, they did not all obey the good news. For Isaiah says: “Jehovah, who has put faith in the thing heard from us?” 17 So faith follows the thing heard. In turn, what is heard is through the word about Christ. 18 But I ask, They did not fail to hear, did they? Why, in fact, “into all the earth their sound went out, and to the ends of the inhabited earth their message.” 19 But I ask, Israel did not fail to know, did they? First Moses says: “I will incite you to jealousy through that which is not a nation; I will incite you to violent anger through a foolish nation.” 20 But Isaiah becomes very bold and says: “I was found by those who were not seeking me; I became known to those who were not asking for me.” 21 But he says regarding Israel: “All day long I have spread out my hands toward a disobedient and obstinate people”” (verses 16-21).
Paul explains that divine messages were proclaimed to Israel, but that, in most cases, they did not listen. That is why God turned his attention decisively toward other, more receptive nations. He cites the prophecy of Isaiah: « I was found by those who were not seeking me; I became known to those who were not asking for me » (verse 20; Isaiah 65:1).
Preaching is a public proclamation. Even though preaching is a simple teaching, it is not to be confused with the pedagogical basic teaching of the Bible, mentioned in Matthew 28:20
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Chapter 11 (Please read this chapter either in your own copy or by clicking on the online Bible).
Paul explains that God has not rejected Israel, in the sense that in the Apostle Paul’s time—just as today—some Israelites have faith in Christ. Of course, He rejects those who have absolutely no faith in His Son, Jesus Christ (read Matthew 23):
“I ask, then, God did not reject his people, did he? By no means! For I too am an Israelite, of the offspring of Abraham, from the tribe of Benjamin. 2 God did not reject his people, whom he first recognized. Do you not know what the scripture says in connection with E·liʹjah, as he pleads with God against Israel? 3 “Jehovah, they have killed your prophets, they have dug up your altars, and I alone am left, and now they are trying to take my life.” 4 Yet, what does the divine pronouncement say to him? “I have left for myself 7,000 men who have not bent the knee to Baʹal.” 5 So in the same way, at the present time also, there is a remnant according to a choosing through undeserved kindness. 6 Now if it is by undeserved kindness, it is no longer through works; otherwise, the undeserved kindness would no longer be undeserved kindness.
7 What, then? The very thing Israel is earnestly seeking he did not obtain, but the ones chosen obtained it. The rest had their senses dulled, 8 just as it is written: “God has given them a spirit of deep sleep, eyes that do not see and ears that do not hear, down to this very day.” 9 Also, David says: “Let their table become a snare and a trap and a stumbling block and a retribution for them. 10 Let their eyes become darkened so that they cannot see, and always make them bend their backs.”
11 So I ask, They did not stumble and fall completely, did they? Certainly not! But by their false step, there is salvation to people of the nations, to incite them to jealousy. 12 Now if their false step means riches to the world and their decrease means riches to people of the nations, how much more will their full number mean!” (verses 1-12).
Next, to use his own words, Paul addresses the Christians from the nations—non-Jews who are the recipients of God’s undeserved favor—by means of the illustration of the olive tree and the wild olive tree:
“Now I speak to you who are people of the nations. Seeing that I am an apostle to the nations, I glorify my ministry 14 to see if I may in some way incite my own people to jealousy and save some from among them. 15 For if their being cast away means reconciliation for the world, what will the acceptance of them mean but life from the dead? 16 Further, if the part of the dough taken as firstfruits is holy, the entire batch is also holy; and if the root is holy, the branches are also.
17 However, if some of the branches were broken off and you, although being a wild olive, were grafted in among them and became a sharer of the richness of the olive’s root, 18 do not be arrogant toward the branches. If, though, you are arrogant toward them, remember that it is not you who bears the root, but the root bears you. 19 You will say, then: “Branches were broken off so that I might be grafted in.” 20 That is true! For their lack of faith, they were broken off, but you are standing by faith. Do not be haughty, but be in fear. 21 For if God did not spare the natural branches, neither will he spare you. 22 Consider, therefore, God’s kindness and severity. There is severity toward those who fell, but toward you there is God’s kindness, provided you remain in his kindness; otherwise, you too will be lopped off. 23 And they also, if they do not remain in their lack of faith, will be grafted in, for God is able to graft them back in. 24 For if you were cut out of the olive tree that is wild by nature and were grafted contrary to nature into the garden olive tree, how much more will these who are natural branches be grafted back into their own olive tree!” (verses 13-24).
According to the context of this chapter (specifically verse 1), the (cultivated) olive tree represents the people approved by God. The wild olive tree—and the branches taken from it—represents the other, non-Jewish nations. The cultivated olive tree consists of natural branches that remained attached to the tree: the original Israelites who exercised faith in Jesus Christ (such as the apostles and Christ’s early disciples). However, some of its branches were broken off; these represent the Israelites who did not exercise faith in Christ (such as the Pharisees; see Matthew 23). Next, the illustration explains that branches from the wild olive tree—people from the nations who exercised faith in Jesus Christ—were grafted onto the olive tree representing God’s people (such as Cornelius and his family; Acts 10). The apostle Paul shows that this process is not irreversible: certain natural branches (Israelites) can be grafted back onto the olive tree because of their faith (as was the case with the apostle Paul; see the account in Acts chapter 9; verse 24). Conversely, if people from the nations no longer demonstrate faith, God will not hesitate to break them off the tree, just as He did not hesitate to do so with the natural branches (verse 21).
Bearing in mind the point that God can graft natural branches (Israelites) back onto the olive tree, he explains why God is truly patient with Jews who initially did not exercise faith in Christ but later came to do so:
“For I do not want you to be unaware of this sacred secret, brothers, so that you do not become wise in your own eyes: A partial dulling of senses has come upon Israel until the full number of people of the nations has come in, 26 and in this manner all Israel will be saved. Just as it is written: “The deliverer will come out of Zion and turn away ungodly practices from Jacob. 27 And this is my covenant with them, when I take their sins away.” 28 True, with respect to the good news, they are enemies for your sakes; but with respect to God’s choosing, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are not things he will regret. 30 For just as you were once disobedient to God but have now been shown mercy because of their disobedience, 31 so also these now have been disobedient with mercy resulting to you, so that they themselves may also now be shown mercy. 32 For God has confined all of them together in disobedience so that he might show all of them mercy” (verses 25-32).
According to what Paul writes, God loves the Israelites and shows patience toward them, particularly because of their ancestors (verse 28). The conclusion of Chapter 11 is a tribute to the depth of divine wisdom:
“O the depth of God’s riches and wisdom and knowledge! How unsearchable his judgments are and beyond tracing out his ways are! 34 For “who has come to know Jehovah’s mind, or who has become his adviser?” 35 Or, “who has first given to him, so that it must be repaid to him?” 36 Because from him and by him and for him are all things. To him be the glory forever. Amen » (verses 33-36).
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Chapter 12 (Please read this chapter either in your own copy or by clicking on the online Bible).
In this part of Paul’s letter to the Romans, the recommendations become more social—that is, focusing on the quality of our relationship with God and our neighbor, particularly within the Christian congregation:
“Therefore, I appeal to you by the compassions of God, brothers, to present your bodies as a living sacrifice, holy and acceptable to God, a sacred service with your power of reason. 2 And stop being molded by this system of things, but be transformed by making your mind over, so that you may prove to yourselves the good and acceptable and perfect will of God » (verses 1,2).
The supreme example of a living, holy sacrifice pleasing to God is the body of Christ, presented to Him at his baptism and throughout his ministry until his death (Hebrews 10:5–10). The sacrifice must be holy; our physical bodies—along with our mental state—must be kept pure, undefiled by the use of tobacco, betel nut, or other substances (2 Corinthians 7:1).
Paul also emphasizes the use of reason—that is, maintaining mastery over our mental and spiritual state. To this end, we must avoid consuming products that could alter our state of mind. For instance, at the place of his execution, Jesus Christ was offered wine mixed with gall by the soldiers—likely to dull the suffering he would endure during those six hours of agony—but he refused it so that He might remain clear-headed to the very end (Matthew 27:34). Likewise, a Christian should abstain from using drugs or consuming alcohol to excess, which leads to intoxication.
“For through the undeserved kindness given to me, I tell everyone there among you not to think more of himself than it is necessary to think, but to think so as to have a sound mind, each one as God has given to him a measure of faith. 4 For just as we have in one body many members, but the members do not all have the same function, 5 so we, although many, are one body in union with Christ, but individually we are members belonging to one another. 6 Since, then, we have gifts that differ according to the undeserved kindness given to us, if it is of prophecy, let us prophesy in proportion to our faith; 7 or if it is a ministry, let us be at this ministry; or the one who teaches, let him be at his teaching; 8 or the one who encourages, let him give encouragement; the one who distributes, let him do it liberally; the one who presides, let him do it diligently; the one who shows mercy, let him do it cheerfully » (verses 3-8).
Verse 3 mentions the quality of modesty, which consists in having a proper assessment of one’s personal abilities and limitations. Paul compares the functioning and harmony of the congregation to that of a human body. Each part plays a specific role; likewise, every disciple of Christ has a specific divine gift that he uses to serve his brothers and sisters in Christ.
“Let your love be without hypocrisy. Abhor what is wicked; cling to what is good. 10 In brotherly love have tender affection for one another. In showing honor to one another, take the lead. 11 Be industrious, not lazy. Be aglow with the spirit. Slave for Jehovah. 12 Rejoice in the hope. Endure under tribulation. Persevere in prayer. 13 Share with the holy ones according to their needs. Follow the course of hospitality. 14 Keep on blessing those who persecute; bless and do not curse. 15 Rejoice with those who rejoice; weep with those who weep. 16 Have the same attitude toward others as toward yourselves; do not set your mind on lofty things, but be led along with the lowly things. Do not become wise in your own eyes » (verses 9-16).
This harmony within the Christian congregation is cemented by the expression of unhypocritical brotherly love, characterized by sincere affection (1 Corinthians 13:1-8a).
“Return evil for evil to no one. Take into consideration what is fine from the viewpoint of all men. 18 If possible, as far as it depends on you, be peaceable with all men. 19 Do not avenge yourselves, beloved, but yield place to the wrath; for it is written: “‘Vengeance is mine; I will repay,’ says Jehovah.” 20 But “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by doing this you will heap fiery coals on his head.” 21 Do not let yourself be conquered by the evil, but keep conquering the evil with the good » (verses 17-21).
In the event of a personality clash or serious wrongdoing, one must not fall into the vicious cycle of repaying evil with evil, but rather create a virtuous cycle to overcome evil with good. Jesus Christ exemplified this aspect of love, which is elevated to its highest form in adverse situations:
“You heard that it was said: ‘Eye for eye and tooth for tooth.’ 39 However, I say to you: Do not resist the one who is wicked, but whoever slaps you on your right cheek, turn the other also to him. 40 And if a person wants to take you to court and get possession of your inner garment, let him also have your outer garment; 41 and if someone in authority compels you into service for a mile, go with him two miles. 42 Give to the one asking you, and do not turn away from one who wants to borrow from you. 43 “You heard that it was said: ‘You must love your neighbor and hate your enemy.’ 44 However, I say to you: Continue to love your enemies and to pray for those who persecute you, 45 so that you may prove yourselves sons of your Father who is in the heavens, since he makes his sun rise on both the wicked and the good and makes it rain on both the righteous and the unrighteous. 46 For if you love those loving you, what reward do you have? Are not also the tax collectors doing the same thing? 47 And if you greet your brothers only, what extraordinary thing are you doing? Are not also the people of the nations doing the same thing? 48 You must accordingly be perfect, as your heavenly Father is perfect” (Matthew 5:38-48).
The Sermon on the Mount and the illustrations of Jesus Christ…
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Chapter 13 (Please read this chapter either in your own copy or by clicking on the online Bible).
“Let every person be in subjection to the superior authorities, for there is no authority except by God; the existing authorities stand placed in their relative positions by God. 2 Therefore, whoever opposes the authority has taken a stand against the arrangement of God; those who have taken a stand against it will bring judgment against themselves. 3 For those rulers are an object of fear, not to the good deed, but to the bad. Do you want to be free of fear of the authority? Keep doing good, and you will have praise from it; 4 for it is God’s minister to you for your good. But if you are doing what is bad, be in fear, for it is not without purpose that it bears the sword. It is God’s minister, an avenger to express wrath against the one practicing what is bad. 5 There is therefore compelling reason for you to be in subjection, not only on account of that wrath but also on account of your conscience. 6 That is why you are also paying taxes; for they are God’s public servants constantly serving this very purpose. 7 Render to all their dues: to the one who calls for the tax, the tax; to the one who calls for the tribute, the tribute; to the one who calls for fear, such fear; to the one who calls for honor, such honor » (verses 1-7).
Depending on the context, the « superior authorities » refer to the governments of nations. These governmental authorities are a provision of God that fosters social cohesion and prevents chaos. Christians respect the authority of kings, presidents, ministers, and those who uphold justice—such as judges, the police, the military, and other state officials. Christians obey not out of fear, but as a matter of conscience. They pay their taxes and show respect and honor to those who hold this governmental authority. As an example of how one should respect and even honor authority, here is an excerpt from the account of the Apostle Paul’s appearance before the Roman governor Festus and King Agrippa. When Paul spoke of the resurrection of Christ, Festus sharply rebuked him, and this is how Paul replied:
“Now as Paul was saying these things in his defense, Festus said in a loud voice: “You are going out of your mind, Paul! Great learning is driving you out of your mind!” 25 But Paul said: “I am not going out of my mind, Your Excellency Festus, but I am speaking words of truth and of a sound mind. 26 For a fact, the king to whom I am speaking so freely well knows about these things; I am convinced that not one of these things escapes his notice, for none of this has been done in a corner. 27 Do you, King Agrippa, believe the Prophets? I know that you believe.” 28 But Agrippa said to Paul: “In a short time you would persuade me to become a Christian.” 29 At this Paul said: “I wish to God that whether in a short time or in a long time, not only you but also all those who hear me today would become men such as I am, with the exception of these prison bonds”” (Acts 26:24-29).
At times, those in positions of government authority may speak to us harshly; however, we must exercise self-control and remain respectful, even in the face of discourtesy.
During the ministry of Jesus Christ, he never once criticized Roman authority, even when faced with deeply shocking situations:
“At that time some who were present reported to him about the Galileans whose blood Pilate had mixed with their sacrifices. 2 In reply he said to them: “Do you think that those Galileans were worse sinners than all other Galileans because they have suffered these things? 3 No, I tell you; but unless you repent, you will all likewise be destroyed. 4 Or those 18 on whom the tower in Siloam fell, killing them—do you think that they had greater guilt than all other men who live in Jerusalem? 5 No, I tell you; but unless you repent, you will all be destroyed, as they were”” (Luke 13:1-5).
This bloody incident could have been an opportunity for Jesus Christ to encourage his disciples to rebel against the bloodthirsty authority of the Roman governor Pilate. Jesus Christ voiced no criticism, because he respected the established government authority without inciting his disciples to stage any kind of revolution.
On another occasion, he was asked whether taxes should be paid to the Roman state; here is what is written: “Then the Pharisees went and conspired together in order to trap him in his speech. 16 So they sent their disciples to him, together with party followers of Herod, saying: “Teacher, we know you are truthful and teach the way of God in truth, and you do not seek anyone’s favor, for you do not look at the outward appearance of people. 17 Tell us, then, what do you think? Is it lawful to pay head tax to Caesar or not?” 18 But Jesus, knowing their wickedness, said: “Why do you put me to the test, hypocrites? 19 Show me the tax coin.” They brought him a de·narʹi·us. 20 He said to them: “Whose image and inscription is this?” 21 They said: “Caesar’s.” Then he said to them: “Pay back, therefore, Caesar’s things to Caesar, but God’s things to God.” 22 When they heard that, they were amazed, and they left him and went away” (Matthew 22:15-22).
“Do not owe anything to anyone except to love one another; for whoever loves his fellow man has fulfilled the law. 9 For the law code, “You must not commit adultery, you must not murder, you must not steal, you must not covet,” and whatever other commandment there is, is summed up in this saying: “You must love your neighbor as yourself.” 10 Love does not work evil to one’s neighbor; therefore, love is the law’s fulfillment” (verses 8-10).
Paul reiterates the important idea expressed by Jesus Christ: the law is summed up in the showing of love for one’s neighbor: « All things, therefore, that you want men to do to you, you also must do to them. This, in fact, is what the Law and the Prophets mean » (Matthew 7:12).
Chapter 13 then concludes with an exhortation to cease practicing the works of the flesh and instead to imitate the conduct of the Lord Jesus Christ:
“And do this because you know the season, that it is already the hour for you to awake from sleep, for now our salvation is nearer than at the time when we became believers. 12 The night is well along; the day has drawn near. Let us therefore throw off the works belonging to darkness and let us put on the weapons of the light. 13 Let us walk decently as in the daytime, not in wild parties and drunkenness, not in immoral intercourse and brazen conduct, not in strife and jealousy. 14 But put on the Lord Jesus Christ, and do not be planning ahead for the desires of the flesh” (verses 11-14).
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Chapter 14 (Please read this chapter either in your own copy or by clicking on the online Bible).
Before examining this chapter, it is helpful to explain the historical context of the time, whether in Rome or in other cities under Roman rule. In Acts chapter 15, the apostles and elders in Jerusalem reaffirmed that Christians were not to eat meat sacrificed to idols (Acts 15:19, 28).
Let us briefly consider the situations Christians might face and the decisions they had to make. In the first scenario, the Christian knew—having seen or heard it—that the meat in question had been sacrificed to idols. Logically, he would decide not to eat it. In the second scenario, the Christian did not know whether the meat had been sacrificed; in this case, there were two possible reactions. The first was to reason that it did not matter whether it had been sacrificed or not; provided it had been properly bled, it was perfectly acceptable to eat. Not knowing whether it had been sacrificed, a Christian who asked no questions would simply eat the meat.
However, another Christian—perhaps a recent convert who had previously frequented temples where meat was sacrificed to idols—would be far more reluctant to eat it, even without knowing for sure whether it had been sacrificed (see 1 Corinthians chapter 8). It is against this backdrop that chapter 14 of the Letter to the Romans is set.
“Welcome the man having weaknesses in his faith, but do not pass judgment on differing opinions. 2 One man has faith to eat everything, but the man who is weak eats only vegetables. 3 Let the one eating not look down on the one not eating, and let the one not eating not judge the one eating, for God has welcomed him. 4 Who are you to judge the servant of another? To his own master he stands or falls. Indeed, he will be made to stand, for Jehovah can make him stand” (verses 1-4).
Paul instructs mature Christians not to set themselves up as judges regarding food and drink over fellow Christians—perhaps recent converts—whose consciences harbor scruples; he prefers to eat only vegetables to avoid the risk of unknowingly consuming meat that had been offered in sacrifice. Verse 2 confirms the preceding explanation, highlighting two different perspectives on diet: « One man has faith to eat everything, but the man who is weak eats only vegetables ».
“One man judges one day as above another; another judges one day the same as all others; let each one be fully convinced in his own mind. 6 The one who observes the day observes it to Jehovah. Also, the one who eats, eats to Jehovah, for he gives thanks to God; and the one who does not eat does not eat to Jehovah, and yet gives thanks to God. 7 Not one of us, in fact, lives with regard to himself only, and no one dies with regard to himself only. 8 For if we live, we live to Jehovah, and if we die, we die to Jehovah. So both if we live and if we die, we belong to Jehovah. 9 For to this end Christ died and came to life again, so that he might be Lord over both the dead and the living” (verses 5-9).
The Apostle Paul shows that, when reflecting on the issue of the sensitivity of people’s consciences, we must not focus only on our own point of view. We must also take into account that we belong to God and to Christ and that, in doing so, we must base ourselves on their perspective on the matter.
“But why do you judge your brother? Or why do you also look down on your brother? For we will all stand before the judgment seat of God. 11 For it is written: “‘As surely as I live,’ says Jehovah, ‘to me every knee will bend, and every tongue will make open acknowledgment to God.’” 12 So, then, each of us will render an account for himself to God” (verses 10-12).
The first important point is this: we must not judge our brother or criticize the sensitivity of his conscientious scruples. Paul goes on to explain in greater detail why Christians who have the faith to eat anything should not judge those who have more scruples and eat only vegetables:
“Therefore, let us not judge one another any longer but, rather, be determined not to put a stumbling block or an obstacle before a brother. 14 I know and am convinced in the Lord Jesus that nothing is unclean in itself; only where a man considers something to be unclean, to him it is unclean. 15 For if your brother is being offended because of food, you are no longer walking according to love. Do not by your food ruin that one for whom Christ died. 16 Therefore, do not let the good you do be spoken of as bad. 17 For the Kingdom of God does not mean eating and drinking, but means righteousness and peace and joy with holy spirit. 18 For whoever slaves for Christ in this way is acceptable to God and has approval with men” (verses 13-18).
Paul makes it clear to those Christians whose faith allows them to eat anything that he fully shares this view: « I know and am convinced in the Lord Jesus that nothing is unclean in itself » (verse 14). However, he explains the importance of not placing a stumbling block before brothers whose consciences are more scrupulous—simply for the sake of personal preference—because « the Kingdom of God does not mean eating and drinking, but means righteousness and peace and joy with holy spirit » (verse 17). In other words, if a Christian who eats anything invites a Christian who prefers to eat only vegetables to a meal, he will set his own preferences aside and eat only vegetables while in that person’s company. The mature Christian will not only refrain from judging his brother but will also avoid making food a source of controversy. In conclusion, Paul encourages the pursuit of peace:
“So, then, let us pursue the things making for peace and the things that build one another up. 20 Stop tearing down the work of God just for the sake of food. True, all things are clean, but it is detrimental for a man to eat when it will cause stumbling. 21 It is best not to eat meat or drink wine or do anything over which your brother stumbles. 22 The faith that you have, keep it to yourself before God. Happy is the man who does not judge himself by what he approves. 23 But if he has doubts, he is already condemned if he eats, because he does not eat based on faith. Indeed, everything that is not based on faith is sin” (verses 19-23).
The general takeaway from reading and examining Chapter 14 is that, when biblical principles are not at stake, a disciple of Christ should set aside personal preferences to avoid placing a stumbling block before a spiritual brother and to show consideration for another’s conscience, without judging or disparaging it.
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Chapter 15 (Please read this chapter either in your own copy or by clicking on the online Bible).
“We, though, who are strong ought to bear the weaknesses of those not strong, and not to be pleasing ourselves. 2 Let each of us please his neighbor for his good, to build him up. 3 For even the Christ did not please himself, but just as it is written: “The reproaches of those reproaching you have fallen upon me.” 4 For all the things that were written beforehand were written for our instruction, so that through our endurance and through the comfort from the Scriptures we might have hope. 5 Now may the God who supplies endurance and comfort grant you to have among yourselves the same mental attitude that Christ Jesus had, 6 so that unitedly you may with one voice glorify the God and Father of our Lord Jesus Christ” (verses 1-6).
These remarks follow what he wrote in chapter 14, meaning that the « strong » in question are mature Christians who respect the consciences of others without passing judgment. Not pleasing oneself means that when we hold a different view from our neighbor, we should not automatically prioritize our own personal preferences when no biblical principle is at stake. Naturally, we can imitate Christ, our pattern, but also learn from reading the Bible and its historical account.
“So welcome one another, just as the Christ also welcomed you, with glory to God in view. 8 For I tell you that Christ became a minister of those who are circumcised in behalf of God’s truthfulness, so as to verify the promises He made to their forefathers, 9 and that the nations might glorify God for his mercy. Just as it is written: “That is why I will openly acknowledge you among the nations, and to your name I will sing praises.” 10 And again he says: “Be glad, you nations, with his people.” 11 And again: “Praise Jehovah, all you nations, and let all the peoples praise him.” 12 And again Isaiah says: “There will be the root of Jesʹse, the one arising to rule nations; on him nations will rest their hope.” 13 May the God who gives hope fill you with all joy and peace by your trusting in him, so that you may abound in hope with power of holy spirit” (verses 7-13).
Verse 8 states that Christ became a minister to the circumcised. In the Bible, the word « minister » means servant. Jesus Christ carried out His ministry primarily in Palestine, in the regions of Galilee and Judea; His ministry was focused on the Jewish people. The account of Jesus and the Phoenician woman clearly highlights this aspect of his ministry: “Leaving there, Jesus now went into the region of Tyre and Sidon. 22 And look! a Phoenician woman from that region came and cried out: “Have mercy on me, Lord, Son of David. My daughter is cruelly demon possessed.” 23 But he did not say a word in answer to her. So his disciples came and began to urge him: “Send her away, because she keeps crying out after us.” 24 He answered: “I was not sent to anyone except to the lost sheep of the house of Israel.” 25 But the woman came and did obeisance to him, saying: “Lord, help me!” 26 In answer he said: “It is not right to take the bread of the children and throw it to the little dogs.” 27 She said: “Yes, Lord, but really the little dogs do eat of the crumbs falling from the table of their masters.” 28 Then Jesus replied to her: “O woman, great is your faith; let it happen to you as you wish.” And her daughter was healed from that hour on” (Matthew 15:21-28).
“Now I myself am convinced about you, my brothers, that you yourselves are also full of goodness, filled with all knowledge, and that you are able to admonish one another. 15 However, I have written to you more outspokenly on some points, so as to give you another reminder, because of the undeserved kindness given to me from God 16 for me to be a public servant of Christ Jesus to the nations. I am engaging in the holy work of the good news of God, so that these nations might be an acceptable offering, sanctified with holy spirit. 17 So I have reason to exult in Christ Jesus over the things pertaining to God. 18 For I will not presume to speak about anything except what Christ has done through me in order for the nations to be obedient, by my word and deed, 19 with the power of signs and wonders, with the power of God’s spirit, so that from Jerusalem and in a circuit as far as Il·lyrʹi·cum I have thoroughly preached the good news about the Christ. 20 In this way, indeed, I made it my aim not to declare the good news where the name of Christ had already been made known, so as not to build on another man’s foundation; 21 but just as it is written: “Those who received no report about him will see, and those who have not heard will understand”” (verses 14-21).
While Jesus Christ focused His ministry on the Jews of Palestine, the Apostle Paul carried out his among the nations. This preaching to the nations began with the conversion of Cornelius and his household, and it was the Apostle Peter who inaugurated this ministry (read Acts 10). Paul explains his planned missionary itinerary; he intends to travel as far as Spain, passing through Rome first:
“This is also why I was many times hindered from coming to you. 23 But now I no longer have untouched territory in these regions, and for many years I have longed to come to you. 24 Therefore, when I journey to Spain, I hope that I will see you and be accompanied partway there by you after I have first enjoyed your company for a time. 25 But now I am about to travel to Jerusalem to minister to the holy ones. 26 For those in Macedonia and Achaia have been pleased to share their things by a contribution to the poor among the holy ones in Jerusalem. 27 True, they have been pleased to do so, and indeed they were debtors to them; for if the nations have shared in their spiritual things, they also owe it to minister to them with their material things. 28 So after I have finished with this and have delivered this contribution securely to them, I will depart by way of you for Spain. 29 Moreover, I know that when I do come to you, I will come with a full measure of blessing from Christ” (verses 22-29).
In the conclusion of Chapter 15, he explains that he is facing serious difficulties due to the violent opposition of unbelievers from Judea. A reading of the Acts of the Apostles reveals that, on several occasions, unbelievers from Judea violently attacked him—not only spiritually, in the realm of teaching, but also physically, by attempting to kill him (particularly in chapters 21 through 28). Consequently, faced with such a desperate situation, he asks the brothers and sisters to pray for his deliverance from this violent opposition:
“Now I urge you, brothers, through our Lord Jesus Christ and through the love of the spirit, that you exert yourselves with me in prayers to God for me, 31 that I may be rescued from the unbelievers in Judea and that my ministry in behalf of Jerusalem may prove to be acceptable to the holy ones, 32 so that by God’s will I will come to you with joy and be refreshed together with you. 33 May the God who gives peace be with all of you. Amen” (verses 30-33).
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Chapter 16 (Please read this chapter either in your own copy or by clicking on the online Bible).
In verses 1 through 16, the apostle Paul conveys greetings to different brothers and sisters—disciples of Christ (you can read these in your own copy or via the online Bible above). As we read these greetings, we understand that the congregations met in private homes: « Give my greetings to Prisca and Aquila, my fellow workers in Christ Jesus, 4 who have risked their own necks for me and to whom not only I but also all the congregations of the nations give thanks. 5 Also greet the congregation that is in their house. Greet my beloved Epaenetus, who is a firstfruits of Asia for Christ. 6 Greet Mary, who has worked hard for you. 7 Greet Andronicus and Junias, my relatives and fellow prisoners, who are men well-known to the apostles and who have been in union with Christ longer than I have » (Romans 16:3-5). In this instance, it was the home of Prisca and Aquila that housed one of the Christian congregations in Rome (if not the entire congregation in Rome).
« Give my greetings to the brothers in Laodicea and to Nympha and to the congregation at her house » (Colossians 4:15). The congregation in Laodicea met in Nympha’s house.
« Paul, a prisoner for the sake of Christ Jesus, and Timothy our brother, to Philemon our beloved fellow worker, 2 and to Apphia our sister, and to Archippus our fellow soldier, and to the congregation that is in your house » (Paul’s letter to Philemon, verses 1,2). Philemon made a part of his home available to the Christian congregation for the purpose of holding meetings.
These different biblical quotes show that early Christians did not meet in buildings or temples used exclusively for Christian gatherings. They met in family homes.
“Now I urge you, brothers, to keep your eye on those who create divisions and causes for stumbling contrary to the teaching that you have learned, and avoid them. 18 For men of that sort are slaves, not of our Lord Christ, but of their own appetites, and by smooth talk and flattering speech they seduce the hearts of unsuspecting ones. 19 Your obedience has come to the notice of all, and so I rejoice over you. But I want you to be wise as to what is good, but innocent as to what is evil. 20 For his part, the God who gives peace will crush Satan under your feet shortly. May the undeserved kindness of our Lord Jesus be with you” (verses 17-20).
According to the Apostle Paul, division arises when the teaching found in the Bible is challenged. If an individual or a group of people teaches things that go beyond the Good News—or beyond biblical teaching—this creates division:
« Not that there is another good news; but there are certain ones who are causing you trouble and wanting to distort the good news about the Christ. 8 However, even if we or an angel out of heaven were to declare to you as good news something beyond the good news we declared to you, let him be accursed. 9 As we have said before, I now say again, Whoever is declaring to you as good news something beyond what you accepted, let him be accursed » (Galatians 1:7-9).
These individuals are motivated by power and self-enrichment; Paul describes them as slaves of their own appetites rather than slaves to Christ. They turn Christianity into a financial enterprise by requiring Christ’s sheep to pay tithes, even though Christ is the end of the Mosaic Law (Romans 10:4). Others employ more subtle methods to enrich themselves or the corporation (often American-based) to which they belong—which they label « God’s organization »—through systems involving the construction and sale of halls of worship.
When Paul writes, « I want you to be wise as to what is good, but innocent as to what is evil », it closely echoes what Jesus Christ expressed differently but with the same meaning: « Look! I am sending you out as sheep among wolves; so prove yourselves cautious as serpents and yet innocent as doves » (Matthew 10:16).
“Now to Him who can make you firm according to the good news I declare and the preaching of Jesus Christ, according to the revelation of the sacred secret that has been kept in silence for long-lasting times 26 but has now been made manifest and has been made known through the prophetic Scriptures among all the nations according to the command of the everlasting God to promote obedience by faith; 27 to God, who alone is wise, be the glory through Jesus Christ forever. Amen” (verses 25-27).
The sacred secret in question is the wisdom of God—the full knowledge of the good news contained in the prophetic Scriptures—with Jesus Christ at its very heart (1 Corinthians 2:7).
The Administration of the Christian Congregation, According to the Bible (Colossians 2:17)
Christ and the apostles give specific instructions for administering the Christian Congregation…
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When we read the Letter of James, it is surprising to see the likeness of his way of teaching, with that of his older brother Jesus. He uses many illustrations as Jesus did…
The purpose of the letter of Jude is to warn against the infiltration in the Christian congregation, of individuals with twisted behaviors perverting the spiritual purity required by God and his Son Jesus Christ…
John is one of the twelve apostles of Jesus Christ. He is also the writer one of the Gospel which bears his name and as well as the book of Apocalypse or Revelation…
Peter is one of the twelve apostles of Jesus Christ. In the Gospels, he also has the name of Simon Peter (Matthew 4:18) and Jesus Christ gave him another name, Cephas (John 1:42). Among the twelve, he was one of the three closest apostles of Jesus Christ: Peter, James and John his brother. These three men saw the transfiguration of Christ (Mark 9:1-10).
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Table of contents of the http://yomelyah.fr/ website
Reading the Bible daily, this table of contents contains informative Bible articles (Please click on the link above to view it)…
Table of languages of more than seventy languages, with six important biblical articles, written in each of these languages…
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